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• Title: Book: PoF: Introduction by Michael Wilson
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  • Steiner was able to form ideas that bear upon the spiritual world in the
  • formed the centre of his life's striving was placed before the world.
  • summed up the ideas he had formed to deal with the riddles of existence that
  • “could now be nothing else but a struggle to find the right form of
  • showing the creative forming powers that can
  • The mental picture which the thinker forms to represent the concept in
  • without, the content of thinking appears inwardly. The form in which
  • It has to be a conscious motive, in the form of a concept or mental
  • of free will it is important to be clear what willing is. The noun forms are
  • power of the will is in fact desire, and that desire can be transformed
  • by knowledge into its most noble form, which is love.
• Title: Book: PoF: Author's Prefaces: Preface to the first edition, 1894; revised, 1918
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  • Our scientific doctrines, too, should no longer be formulated
• Title: Book: PoF: Knowledge of Freedom: Chapter One: Conscious Human Action
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  • believe that the uniformity of natural law is broken in the
  • Another form of expression runs: to be free does not mean
  • performs it, cannot be free, goes without saying. But what
  • soul, it is impossible to form a concept of knowledge about
  • instinct, it depends on the mental picture we form of the
• Title: Book: PoF: Knowledge of Freedom: Chapter Two: The Fundamental Desire for Knowledge
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  • with the formation of thoughts about the phenomena of the
  • The third form of monism is the one which finds even in
• Title: Book: PoF: Knowledge of Freedom: Chapter Three: Thinking in the service of Knowledge
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  • observation. The purpose of my reflection is to form concepts
  • is really ours or whether we perform it according to an
  • enunciate it in the form of a clear thought which can be
  • in conceptual form and thus use thinking. He therefore
  • but in the forming of a view about them, there can be no
  • of observation. As little as we can form a concept of a horse
  • concept formed by thinking. I am conscious, in the most
  • positive way, that the concept of a thing is formed through
  • In the former case, I am not at all interested in stating that I
  • of my own former thinking, or follow the thinking
  • subject and object are concepts formed by thinking. There
• Title: Book: PoF: Knowledge of Freedom: Chapter Four: The World as Percept
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  • They combine to form a systematically ordered whole. The
  • unity. All concepts I may form of lions merge into the
  • combine to form a closed conceptual system in which
  • only slowly and gradually forms the concepts corresponding
  • identifying the former as the effect of the latter.
  • in the first instance that it stands in the form which he sees,
  • which contradict his former ones. The child who as yet has
  • had formed by his sense of touch before his operation, was a
  • the place from which I am looking. Therefore the form in
  • “qualitative”. The former determines the proportions
  • Extension, form, and motion exist as little as color and
  • perceive them, then the former, being bound up with them,
  • organs, the effects of the external movement are transformed
  • process undergoes a series of transformations before it
  • henceforth treat the table, of which formerly I believed that
  • form of all possible and thinkable experience which is more
  • Critical idealism is totally unfitted to form an opinion
• Title: Book: PoF: Knowledge of Freedom: Chapter Five: The Act of Knowing the World
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  • How it stands with the former will appear later on in the course of this
  • uses percepts only as a last resort in obtaining information about the
  • given to me, exists continuously before and after my forming a mental
  • connect these places so as to form a line. Mathematics teaches me to know
  • and follows necessarily from them. The form of the parabola belongs to the
  • as part and parcel of these phenomena, also with the parabolic form of the
  • The one uniform concept of “triangle” does not become a
  • The mere appearance, the percept, gives me no content which could inform me
  • without, the content of thinking appears inwardly. The form in which this
  • another in time and is related to others in space, and I can formulate these
  • subject can be termed “subjective.” To form a link between something
  • for him as fast as he frames it. The thought formation is such that it
  • part, by forming mental pictures about the things and events in the
  • from this form of thought.
• Title: Book: PoF: Knowledge of Freedom: Chapter Six: Human Individuality
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  • things, and yet our mental pictures must have a form
  • wax. The question: “How do I get information about that
  • barriers, through which information about things filters into
  • this percept. My concept of a lion is not formed out of my
  • definitely formed according to a percept. I can convey the
  • acquires an individualized form, a relation to this particular
  • percept. In this individualized form, which carries the
  • The sum of those things about which I can form mental
• Title: Book: PoF: Knowledge of Freedom: Chapter Seven: Are There Limits to Knowledge?
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  • and knowledge transforms it into a unity. A philosophy
  • which has nothing but the form of a concept. Here
  • the naïve man lies the original ground for primitive forms of
  • naïve mind always finds a concept formed in analogy with
  • forces with perceptual content. It thus ascribes a form of
  • a form specific for such beings. The question concerning the
  • The former will accordingly have a less complete knowledge
  • the particular form of our actual observations. The metaphysical
  • Whereas formerly it was from concepts, now it is from
  • The form which the metaphysical realist nowadays gives to
  • world owes its form to the organization of the perceiving
• Title: Book: PoF: Reality of Freedom: Chapter Eight: The Factors of Life
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  • is an incomplete reality, which, in the form in which it first
  • form. According to such a view, what the I achieves
  • thinking, remain side by side without any higher form of
  • philosophy of will are both forms of naïve realism, because
  • is real. Compared with naïve realism in its primitive form,
  • one particular form of perceiving (feeling or will, respectively)
  • criterion is subjective experience. As a form of metaphysical
  • contradictory stage inherent in every form of metaphysical
  • its spiritual form. There are no grounds here for the
  • reality, forms out of “abstract thoughts” a shadowy, chilly
• Title: Book: PoF: Reality of Freedom: Chapter Nine: The Idea of Freedom
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  • nature of spirit in the form in which it presents itself most
  • organization. This form of its appearance comes so much to the fore that its
  • secondly, it steps into its place. For even the former, the repression of
  • soil. We shall not be tempted to say that these footprints have been formed
  • The characterological disposition is formed by the more or less permanent
  • is, if during my past life I have formed the mental pictures of the sense
  • For our moral life the former represent the driving force, and the
  • The third level of life amounts to thinking and forming mental
  • percepts which recur again and again in more or less modified form. Hence
  • the form of a concept or mental picture, acts on the characterological
  • we form of what constitutes our own, or others', happiness. A man will
  • form of abstract concepts, may regulate the individual's moral life without
  • simply feel that submitting to a moral concept in the form of a commandment
  • certain rules, nor is it one which we automatically perform in response to an
  • am performing the action I am influenced by a moral maxim in so far as it can
  • I perform this action?” — but carry it out as soon as I have grasped
  • whether I judge it to be good or evil. Only in the former case should I
  • twelve to the dozen; through the particular form of the idea by means of which
  • announces itself clearly even in the least perfect form of its existence. If
  • can form for myself the concept of a particular type of man, and I may even
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• Title: Book: PoF: Reality of Freedom: Chapter Ten: Freedom - Philosophy and Monism
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  • the former from the world than it can eliminate percepts; it
  • In forming a judgment about the argument of the two
• Title: Book: PoF: Reality of Freedom: Chapter Eleven: World Purpose and Life Purpose
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  • of human actions. One performs an action of which one has
  • blossom is the purpose of the root, that is, that the former
  • the same formula. Only very gradually is this mistaken
  • and uniformity in the world. Listen, for example, to
  • Just as the formation of a limb of the human body is not
  • body to which the limb belongs, so the formation of every
  • formative principle of the totality of nature which unfolds and
  • the formations and developments of nature — a degree of plan
  • percepts to form a whole. But since underlying all percepts
  • calls a thing purposeful simply because it is formed according
  • in the form of percepts.
• Title: Book: PoF: Reality of Freedom: Chapter Twelve: Moral Imagination
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  • the form of mental pictures. Whenever there is something he
  • certain actions. Laws take on the form of general concepts
  • to the unfree spirit in quite concrete form: Clean the street
  • form belongs to laws for inhibiting actions: Thou shalt not
  • conceptual form (for example, Thou shalt do good to thy
  • action does not create percepts, but transforms already
  • existing percepts and gives them a new form. In order to be
  • able to transform a definite object of perception, or a sum of
  • wants to give a new form or a new direction. Further, it is
  • moral imagination, the ability to transform the world of percepts
  • understood to mean that the later (more perfect) organic forms
  • are real descendants of the earlier (imperfect) forms, and
  • measure a new form in nature by an old one and say that,
  • because reptiles do not conform to the proto-amniotes, they
  • are an unjustifiable (pathological) form.
  • a break in the uniformity of evolution, up to the individual
  • it seeks the causes of new organic forms without invoking
  • can state only that the present form of moral action
  • evolves from other forms of activity in the world; the
  • the perfect form of human action has freedom as its characteristic
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• Title: Book: PoF: Reality of Freedom: Chapter Thirteen: The Value of Life
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  • The chief representatives of the former view, optimism, are Shaftesbury and
  • suffering, in release from existence. To transform existence into the far
  • supply of fresh means of life in the form of nourishment. The striving for
  • merchant fails to keep himself informed about the state of his affairs by
  • perform his own particular task in the general work of salvation. If he
  • whether the former can be measured by the latter. In order not to arouse the
  • in the form of our instincts, become less valuable if we cannot expect to cash
  • actions performed under constraint of sense or soul but in actions sustained
• Title: Book: PoF: Reality of Freedom: Chapter Fourteen: Individuality and Genus
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  • the form we observe.
  • him, and to these he gives a form appropriate to his own
  • more than examples of the genus could possibly conform to a
  • he determines himself, in their pure form (without mixing
• Title: Book: PoF: Ultimate Questions: The Consequences of Monism
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  • uniform explanation of the world, that is, the monism
  • a monad which receives information about the rest of the
  • true form as a self-contained unity, whereas the multiplicity
  • determines the percept as having the abstract form of a
  • real, he is thinking of it only in the abstract form in which
  • reality in its true form, and not as a subjective image that
  • perceptual content, together with which it forms something
  • contents which become justified only when transformed into
  • supposed to form the content of a purely hypothetical system
  • formation this experience of thinking demands. It demands
  • forms the philosophical
• Title: Book: PoF: Appendix Added to the new edition, 1918
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  • one now transforms itself into a mere sum of objects
  • is dealing with some form of naïve realism. If the answer